Ohio State Newark: History 3014 - Gilded Age to Progressive Era, 1877-1920

The Holy Roman Empire lasted a thousand years, far longer than ancient Rome. Its continuity rested on the ideal of a unified Christian civilization. As Peter Wilson shows, the Empire tells the story of Europe better than histories of individual nation-states, and its legacy can be seen today in debates over the nature of the European Union.

Charlemagne never traveled farther east than Italy, but by the mid-tenth century a story had begun to circulate about the friendly alliances that the emperor had forged while visiting Jerusalem and Constantinople. This story gained wide currency throughout the Middle Ages, appearing frequently in chronicles, histories, imperial decrees, and hagiographies--even in stained-glass windows and vernacular verse and prose. In Emperor of the World, Anne A. Latowsky traces the curious history of this myth, revealing how the memory of the Frankish Emperor was manipulated to shape the institutions of kingship and empire in the High Middle Ages. The legend incorporates apocalyptic themes such as the succession of world monarchies at the End of Days and the prophecy of the Last Roman Emperor. Charlemagne's apocryphal journey to the East increasingly resembled the eschatological final journey of the Last Emperor, who was expected to end his reign in Jerusalem after reuniting the Roman Empire prior to the Last Judgment. Instead of relinquishing his imperial dignity and handing the rule of a united Christendom over to God as predicted, this Charlemagne returns to the West to commence his reign. Latowsky finds that the writers who incorporated this legend did so to support, or in certain cases to criticize, the imperial pretentions of the regimes under which they wrote. New versions of the myth would resurface at times of transition and during periods marked by strong assertions of Roman-style imperial authority and conflict with the papacy, most notably during the reigns of Henry IV and Frederick Barbarossa. Latowsky removes Charlemagne's encounters with the East from their long-presumed Crusading context and shows how a story that began as a rhetorical commonplace of imperial praise evolved over the centuries as an expression of Christian Roman universalism.

Imagining the Witch explores emotions, gender, and selfhood through the lens of witch-trials in early modern Germany. Witch-trials were clearly a gendered phenomenon, but witchcraft was not a uniquely female crime. While women constituted approximately three quarters of those tried forwitchcraft in the Holy Roman Empire, a significant minority were men. Witchcraft was also a crime of unbridled passion: it centred on the notion that one person's emotions could have tangible and deadly physical consequences. Yet it is also true that not all suspicions of witchcraft led to a formalaccusation, and not all witch-trials led to the stake. Indeed, just over half the total number put on trial for witchcraft in early modern Europe were executed. In order to understand how early modern people imagined the witch, we must first begin to understand how people understood themselves andeach other; this can help us to understand how the witch could be a member of the community, living alongside their accusers, yet inspire such visceral fear.Through an examination of case studies of witch-trials that took place in the early modern Lutheran duchy of Wurttemberg in southwestern Germany, Laura Kounine examines how the community, church, and the agents of the law sought to identify the witch, and the ways in which ordinary men and womenfought for their lives in an attempt to avoid the stake. The study further explores the visual and intellectual imagination of witchcraft in this period in order to piece together why witchcraft could be aligned with such strong female stereotypes on the one hand, but also be imagined as a crimethat could be committed by any human, whether young or old, male or female. By moving beyond stereotypes of the witch, Imagining the Witch argues that understandings of what constituted witchcraft and the "witch" appear far more contested and unstable than has previously been suggested. It alsosuggests new ways of thinking about early modern selfhood which moves beyond teleological arguments about the development of the "modern" self. Indeed, it is the trial process itself that created the conditions for a diverse range of people to reflect on, and give meaning, to emotions, gender, andthe self in early modern Lutheran Germany.